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NOTES Introduction 1. Recorded by Djuna Barnes (JJ 524). In addition, a statement made by Joyce reveals his skeptical attitude toward Jungian psychoanalysis, which he rejected as an inadequate model for interpreting symbols (JJ 382). 2. Jacques Lacan, The Four Fundamental Concepts of Psycho-Analysis, ed. Jacques Alain-Miller, trans. Alan Sheridan (London: Penguin, 1979), ix. 3. “[Q]u’est-ce donc que la philosophie aujourd’hui—je veux dire l’activité philosphique—si elle n’est pas le travail critque de la pensée sur elle-même? Et si elle ne consiste pas, au lieu de légitimer ce qu’on sait déjà, à entrependre de savoir comment et jusque’où il serait possible de penser autrement?” Michel Foucault, Histoire de la sexualité, vol. 2, L’usage des plaisirs (Paris: Gallimard, 1984), 14–15. 4. Michel Foucault, “What Is Enlightenment: Was ist Aufklärung?” in The Foucault Reader, ed. Paul Rabinow (New York: Pantheon, 1984). 5. Since Jürgen Habermas fails to discern a theoretical standpoint in Foucault’s work, he also disputes Foucault’s possibilities for criticism (331–36). Richard J. Bernstein holds the opposite opinion. Jürgen Habermas, Der Philosophische Diskurs der Moderne (Frankfurt am Main: Suhrkamp, 1985); Richard J. Bernstein, “Foucault: Critique as a Philosophic Ethos,” in Zwischenbetrachtungen; im Prozeß der Aufklärung: Jürgen Habermas zum 60. Geburtstag, ed. Axel Honneth et al. (Frankfurt am Main: Suhrkamp, 1989), 395–425. 6. Mark Currie stresses this point in “Revisiting Post-structuralist Joyce,” in Re: Joyce—Text/Culture/Politics, ed. John Brannigan, Geoff Ward, and Julian Wolfreys (Houndmills: Macmillan, 1998), 260, with reference to Derek Attridge and Daniel Ferrer, “Introduction: Highly Continental Evenements,” in Post-structuralist Joyce: Essays from the French, ed. Derek Attridge and Daniel Ferrer (Cambridge: Cambridge University Press, 1984), 10. 7. He ‹nds this thesis, for example, in the work of Stephen Marcus, The Other Victorians: A Study of Sexuality and Pornography in Mid-Nineteenth-Century England (New York: Basic Books, 1966). 8. In the “Periodization” chapter of the ‹rst volume of The History of Sexuality 159 (HS I 115–31) Foucault shifts from using the epoch to dividing history into centuries . 9. In the preface to the German edition: Sexualität und Wahrheit, vol. 1, Der Wille zum Wissen, trans. Ulrich Raulff and Walter Seitter (Frankfurt am Main: Suhrkamp, 1977), 7. 10. In his theoretical conception of “archaeology,” the statement (énoncé) is the discourse-related or practical element, the “atom of discourse” (107) that determines the speci‹city of the discourse in its relationship to the other statements. See Michel Foucault, L’archéologie du savoir (Paris: Éditions Gallimard, 1969), 106–7, 116ff., 156–57. 11. Following Foucault’s largely consistent use of the terms sexe and sexualité in the French original La volonté de savoir, I will refer to physical intimacy as “sex” and the putting into discourse of this “sex” as “sexuality” (e.g. HS I 12–13). In at least two instances, however, Foucault himself disputes the existence of “sex” as a phenomenon outside of discourse (HS I 34, 152–57), in order to introduce his dream of another economy of bodies and pleasures as an entity outside of discourse (HS I 157, 159). Foucault admits to his own sometimes inconsistent terminology in an interview : “The History of Sexuality,” in Power/Knowledge: Selected Interviews and Other Writings, 1972–1977, by Michel Foucault, ed. Colin Gordon (London: Harvester Wheatsheaf, 1980), 190–91; Foucault, Histoire de sexualité, vol. 1, for instance 20–22. 12. On the overwhelming importance of the will to knowledge’s root in the Catholic confessional, see Lois McNay’s introduction to Foucault, recently endorsed by Garry M. Leonard. Actually, the liturgical confession is even more closely tied to Joyce’s surroundings; Quentin Donoghue and Linda Shapiro show that its early Christian roots lie with Irish monks led by St. Patrick, who were provided with the services of a confessor for the ‹rst time. With reference to the Sumerians , Babylonians, Egyptians, and Jews, the authors put forth the thesis that the relationship between deities and humans has always involved human admission of guilt as a means of appeasing the gods. Beginning with Adam’s admission to having eaten the forbidden fruit, Christians have been continually required to confess. Lois McNay, Foucault: A Critical Introduction (New York: Continuum, 1994), 97; Garry M. Leonard, “‘The Nothing Place’: Secret and Sexual Orientation in Joyce,” in Quare Joyce, ed. Joseph Valente (Ann Arbor: University of Michigan Press, 1998), 88–89; Quentin Donoghue...